5 – The First Three Years Of Revelation

The Dawn of the Message: Revelation, Early Companions, and the Structure of Islamic Law

Introduction

In our study of the life of Prophet Muhammad (PBUH), we previously examined the momentous occasion of the first revelation in the Cave of Hira. However, the path of prophethood was rarely a continuous stream of divine interaction. Following that initial, earth-shattering encounter with the Archangel Gabriel (Jibril), the revelations did not continue immediately. There was a period of silence, known as the Fatrah, where the heavens seemed to close.

This silence lasted for a period debated by scholars—estimates range from a few days to several months, though a few weeks is a likely duration. For the Prophet (PBUH), this was a time of intense anxiety. He feared he might be losing his mind or becoming a soothsayer—a figure he deeply disliked. His wife’s cousin, Waraqah ibn Nawfal, reassured him, counseling patience and confirming his prophethood.

Eventually, the silence broke. Gabriel returned, not just with reassurance, but with a command that would shift the Prophet’s role from a private believer to a public warner.

The Command to Arise and Warn

The resumption of revelation began with the opening verses of Surah Al-Muddathir (The Cloaked One). The verses issued a direct directive:

“Arise and warn” (Qum fa-andhir): A command to stand up and begin spreading the message.
“And your Lord glorify” (Wa rabbaka fa-kabbir): A call to proclaim the greatness of God.
“And your clothing purify” (Wa thiyabaka fa-tahhir): An instruction for both physical cleanliness and internal spiritual purification.
“And for your Lord, be patient” (Wa li-rabbika fa-sbir): A forewarning that the path ahead would be fraught with trials requiring immense patience.

Following this, the revelations began to descend frequently and strongly.

The Modes of Divine Revelation

To understand the Islamic tradition, one must understand how this communication occurred. The Prophet (PBUH) experienced revelation in several distinct forms:

The Ringing Bell: Sometimes revelation arrived like the loud clanging of a bell, a heavy and intense experience that served as a warning before the message was impressed upon his heart and mind.
Angelic Form: The Prophet (PBUH) sometimes saw the Angel Gabriel in his true angelic form, filling the horizon.
Human Form: Gabriel often appeared as a man. A famous account, known as the “Hadith of Gabriel,” describes a man with exceedingly white clothes and black hair questioning the Prophet about faith and practice to teach the companions.
True Dreams: The dreams of the Prophets are considered truth. Even after his call to prophethood, dreams remained a medium of divine instruction.

The Pioneers: The Early Muslim Community

For the first three years, the mission remained secretive, shared only with close family and trusted friends. During this period, the community grew slowly, numbering perhaps only 40 individuals.

This group became the bedrock of Islamic history. The most prominent among them was Abu Bakr, a wealthy and respected merchant roughly the same age as the Prophet. Abu Bakr was instrumental in spreading the faith to his peers in the merchant class, bringing in future leaders who would shape the Muslim world.

The Ten Promised Paradise (Al-Ashara Al-Mubashara)

Islamic tradition holds a special status for ten specific companions who were promised Paradise in a single prophetic narration. These include:

Abu Bakr: The closest companion and first Caliph (successor).
Umar ibn al-Khattab: Initially a fierce opponent, he later converted and became the second Caliph. His conversion was a pivotal moment for the morale of the early Muslims.
Uthman ibn Affan: A wealthy son-in-law of the Prophet and the third Caliph.
Ali ibn Abi Talib: The Prophet’s cousin who lived in his household, and the fourth Caliph.
Talha ibn Ubaydullah & Zubayr ibn al-Awwam: Two close friends and fierce warriors who accepted Islam as young men.
Abd al-Rahman ibn Awf: An astute businessman known for his immense generosity and financial independence.
Sa’d ibn Abi Waqqas: An early convert from the merchant class.
Abu Ubaidah ibn al-Jarrah: A trustworthy leader who later commanded Muslim armies in Syria.
Sa’id ibn Zayd: Raised as a monotheist by his father even before Islam, he naturally gravitated toward the Prophet’s message.

It is important to note that the promise of Paradise was not limited to these men; others, like Bilal ibn Rabah, the Abyssinian slave who endured horrific torture for his faith, were also given glad tidings of salvation.

The Evolution of the Quran: Meccan vs. Medinan Verses

As students of history, we can distinguish between the phases of the Quranic revelation based on where the Prophet was living: Mecca or Medina.

Meccan Verses: Revealed during the first 13 years in Mecca, these verses focus primarily on theology and faith (Iman). They address the Oneness of God (Tawhid), the reality of the afterlife, and the moral rectification of the individual. They are characterized by short, rhythmic verses that emphasize the “Great Event” of Judgment Day, such as those found in Surah Al-Waqi’a.

Medinan Verses: Revealed after the migration to Medina, these verses focus on community building and law. Here we find the rules of Sharia (Islamic law)—instructions on divorce, inheritance, warfare, and social transactions. These verses tend to be longer and more prose-like, detailing the legal boundaries of the new society.

Understanding Islamic Law: Sharia vs. Fiqh

A critical distinction in Islamic studies is the difference between Sharia and Fiqh, terms often used interchangeably in the West but which hold distinct meanings.

Sharia (The Revealed Way): This refers to the divine, immutable laws found directly in the Quran and the authentic sayings of the Prophet. For example, the prohibition of pork or the mandate to pray are Sharia—fixed and unchangeable.
Fiqh (Understanding/Jurisprudence): This is the human attempt to apply divine principles to changing circumstances. Fiqh is dynamic and adaptable. It involves scholars deriving rulings for new situations that did not exist in the 7th century.

The purpose of this legal framework is not just blind adherence to rules, but the establishment of justice. While secular law often prioritizes the “rule of law” even if the outcome is unjust, Islamic legal theory prioritizes justice and necessity, allowing for exceptions (such as eating forbidden food to avoid starvation) when rigid application would cause harm.

The Public Proclamation

After three years of secret preaching, the command came to “warn your closest kindred”. The Prophet (PBUH) climbed Mount Safa and called out to the tribes of Mecca. When they gathered, he asked, “If I told you an army was behind this mountain, would you believe me?” They replied yes, affirming his reputation as Al-Amin (The Trustworthy).

He then declared his messengership. The silence was broken by his uncle, Abu Lahab, who cursed him. This rejection marked the end of the quiet years and the beginning of open persecution, setting the stage for the struggles that would define the Meccan period.

We hope this article has provided a clear overview of the early Prophetic mission. The history of this period is vast and deep. What are your thoughts on the distinction between the Meccan and Medinan periods? Do you have questions about the early companions? Please leave your comments and questions below!